Halakhah su Proverbi 16:34

And in tractate Yoma, in the chapter “The Appointee,”¹²⁴B. Yoma 30a. they said: “It is halakhah at a meal, that a person who leaves the dining room to urinate washes one of his hands and re-enters. But if he spoke with his companion [while he was out],¹²⁵That is, he didn’t just relieve himself and come right back, but socialized for a bit while he was out. he washes both hands and returns, he does not wash outside, but rather inside, returns to and sits down at his place at the table, and turns his face back towards his fellow guests.¹²⁶I.e., to confirm through eye contact that his fellow guests saw that he properly rewashed before rejoining them at the table. Indeed, that’s precisely the intent of the sequence of most of these particular actions prescribed for a guest returning to the table after urinating, according to Chavel, p. 473. Rav Hisda said, ‘They meant this only for someone returning to drink, but in if he’s returning to eat, he washes outside and re-enters. It is known that he has a delicate sensitivity about such things.¹²⁷Because you can assume that everyone washes their hands after peeing before eating (with their hands) without having to see it, while you can’t assume this for drinking, since as long as it’s from a cup, some might not care how clean their hands are.

If one was reclining and eating at the table, and the time for minhah came, if there isn’t enough time to wait before it’s too late, he interrupts his meal and prays. But if there is enough time to wait, he finishes his meal and then prays.¹²⁸B. Shabbat 9b, and so the Tur and Orah Hayim 232. And likewise if during the festival of Sukkot he forgot to wave the lulav, and he is standing over his table, if there is enough time in the day to wait, he finishes his meal, and then waves it, but if there is not enough time in the day to wait, he interrupts his meal and waves the lulav.¹²⁹B. Sukkot 38a, because one must wave the lulav during the day time.

And thus one needs to say words of Torah over the table, because even though one has said all the blessings he is required to say, and will eventually conclude with birkat ha-mazon, saying birkat ha-mazon will not exempt him from his requirement unless he speaks words of Torah. And so our rabbis said: “Every table over which they ate and said words of Torah, it is as if they ate from the table of God [Makom], as it is said, ‘He said to me, This is the table before the Lord,’”¹³⁹M. Avot 3:3, quoting Ez 41:22. that is to say, when they spoke over it words of Torah, then “this table is before the Lord.”¹⁴⁰Ez. 41:22. “And every table over which they ate and did not say over it words of Torah, it is as if they ate from the sacrifices of the dead. As it is said, ‘For all tables were full of vomit, no place [bli Makom] without excrement,”¹⁴¹M. Avot 3:3, quoting Is 28:8. that is to say, the words of Makom, i.e., God, are not mentioned there.¹⁴²R. Bahya, following M. Avot’s midrashic interpretation, also creatively attributes the use of the later rabbinic term for God – Ha-Makom – “The Place” to Isaiah’s Biblical Hebrew “bli makom,” i.e., “without God.” And all this is to instruct you that humankind [adam] was not created for eating and drink, but rather to engage in Torah. For this is what Scripture meant when it said, “for man [adam] was born for toil [‘amal].”¹⁴³Job 5:7. Our sages interpreted this in a midrash:¹⁴⁴B. Sanhedrin 99b. “’For man was born for toil’ – I don’t know if this is toil by mouth, or if it’s toiling in the Torah. When Scripture says, “The appetite of a toiler [‘amel] toils [‘amlah] for him, because his mouth craves it,”¹⁴⁵Prov 16:26. toil by the mouth is being spoken about. But this is exactly how I fulfill “For man was born for toil” when it refers to toiling in Torah, so I say it means “for toiling in Torah he was born.”¹⁴⁶In other words, R. Bahya has it both ways, since you use your mouth to “toil in Torah,” that is, by speaking words of Torah. And so they said in another midrash: Just as in the Creation, He created domestic and wild animals, birds, reptiles and swarming things, and after that created Adam, as it is said, “And God created Adam in his image,”¹⁴⁷Gen 1:27. so it was written in the Torah “This you shall eat” and “this you shall not eat,”¹⁴⁸Lev 11:9,4. and after that Adam was born. This is why Scripture connects this parashah (“Shemini”) with the next one that begins “When a woman at childbirth bears a male,”¹⁴⁹Lev 12:2. to say it is for toil in Torah he was born. And thus right after that it is written, “On the eighth day the flesh of his foreskin shall be circumcised,”¹⁵⁰Ibid. 12:3. teaching that even before he was formed the Torah and commandments encircled him, and afterwards he was born. This is what it meant when it said, “When a woman at childbirth bears a male”¹⁵¹Lev 12:2. – that The Holy One Blessed be He imposed commandments before him and after him, and he is in the middle.¹⁵²In other words, even the syntax of the vv. 12:2-3 in Leviticus “sandwiches” the birth of a man between two commandments, one directed to his mother giving birth to him, the second, after he’s born, that he himself be circumcised. In other words, the man’s birth is literally surrounded by Torah and commandments. Circumscribed (and circumcised) by the Torah from his birth – of course that “proves” that’s what he was born for!This is what it meant when it said, “For man was born for toil”¹⁵³Job 5:7.– that for toil in Torah he was born.

You already knew from “The Wisdom of Formation”¹⁵⁴I.e., Sefer Yetzirah, 4:7. that a human being has seven apertures: two ears, two nostrils, two eyes, and the seventh is the mouth. And the “sevenths” are what the Holy One Blessed be He has “chosen.” He created the heavens, and chose the seventh one, which is “aravot” (“deserts”),¹⁵⁵According to B. Hagigah 12b, “Resh Lakish said: There are seven heavens. Vilon, Raki’a, Shekhakim, Z’vul, Ma’on, Makchon, and Aravot.” as it is said, “Cast up a highway for Him who rides through the deserts [aravot].”¹⁵⁶Ps 68:5. He created seven days of the week, and chose the seventh day, which is Shabbat, as it said, “the days were formed, and for Him there was one among them.”¹⁵⁷Ps 139:16. He created seven climates, and chose the seventh one, which is the land of Israel, as it is said, “For the Lord has chosen Zion.”¹⁵⁸Ps 132:13.And meditate well on this verse: “The Canaanites were then in the land.”¹⁵⁹Gen 12:6. The secret meaning of the verse is “and a girdle she gives to the merchant [la-kana’ani –‘to the Canaanite’]”¹⁶⁰Prov 31:24. “Canaanite” can be a generic term for “merchant” in Biblical Hebrew, just as “gypsy” can generically refer to any wanderer in English, though this is not how R. Bahya reads “kana’ani” here. – a girdle is put on the middle of a body.¹⁶¹In other words, the Cana’anites were originally given the “girdle” – the land, that like a girdle, is in the “center” of all the other lands; its centrality is proof that God prefers it over other lands. Chavel suggests that R. Bahya alludes to a mystical interpretation found also in his contemporary R. Menahem Recanati’s comment on Gen 12:6. Recanati says that “The Canaanites were then in the land” hints that even before God handed the land of the Canaanites over to the Israelites, it was his “chosen” land. For Prov 31:24 says to the Canaanites was given the “girdle” – the center of all the lands. This was when God assigned to each nation a piece of the earth, and an angel above to rule over it. However, no nation below falls from power until its ruling angel above falls – hence “the Canaanites were then in the land.” Eventually this does occur, and so the Israelites get the “girdle” that had originally been assigned to the Canaanites and their ruling angel. He created seven apertures in the head, and chose the seventh one, which is the mouth. And it is well known that he did not choose it because it eats and drinks, but rather because of the Torah and the mitzvah to bless His Name and declare His praise, just as the heavens and their hosts declare His glory, as it said, “The heavens declare the glory of God, the sky proclaims His handiwork.”¹⁶²Ps 19:2. And thus it is written, “This people I formed for Myself, that they might declare My praise.”¹⁶³Is 43:21. It is obvious that all that the Holy One Blessed be He created in the world, He created only for His glory, and so the prophet proclaimed: “Everyone who is called by My Name, I created for My glory,”¹⁶⁴Is 43:7. and it is written, “The Lord made everything for a purpose – le-ma’anehu,” to praise Him, like in the expression, “And Miriam chanted – ve-ta’an – for them.”¹⁶⁵Ex 15:21, i.e., led the women in a song of praise after God saved them at the Red Sea. R. Bahya interprets le-ma’anehu and va-ta’an midrashically as if they came from the same verb. So if everything was created to praise Him, it goes without saying that the mouth, which is the particular instrument for praising Him, was created for none other than this.

And it is necessary that you know that human eating is nothing but an illusion, that it is not a true thing or a real activity, that it is something deceptive, something that keeps changing as it goes through the internal organs in a sequence of causes and effects. But ideas refined through wisdom, and by the attachment of one’s thought to the light of the intellect to the Upper Wisdom is itself “real and lasting eating,” as in the way that our Sages of blessed memory interpreted the verse: “‘And they envisioned God, and they ate and drank.’¹²Ex 24:11. R. Yohanan says, ‘real eating,’ [akhilah vada’it], as it is said, ‘In the light of the face of the King – life!’¹³Prov.16:15. And it is necessary for you to think hard about this verse, why it was necessary to say, ‘they envisioned,’ and why wasn’t it written as it was just before, ‘they saw?¹⁴Ex. 24:10. But rather because it specified ‘they saw’ so you would not understand [what happened next] as actual seeing with the sense of your eye, it follows that it was necessary to say ‘they envisioned’ immediately afterward to teach you that this wasn’t this prior kind of ‘seeing’ [re’iyah], but rather seeing by means of prophecy, and that is why it said, ‘And they envisioned [va-yehezu] God, and they ate and drank,’ from the term for prophetic “vision” [mahzeh]. And the explanation of the Scripture ‘And they envisioned God, and they ate and drank,’ is that the leaders merited to see with the prophecy of ‘a glass that does not reflect,’ without a barrier, while the rest of Israel had a barrier, and Moses really “saw” directly.¹⁵That is, the leaders’ prophetic vision was better than the Israelites’, but not as direct as Moses.’ “And they ate and drank,” that is to say that their eating and drinking by this vision was indeed “real eating.” And it is also possible to interpret “And they ate and drank” as that they saw by prophecy the very attribute from which they “ate and drank,” that is, from the very same attribute from which the manna came to them, which is the principle behind all their material support, about which matter it is written, “She rises while it is still night,”¹⁶Prov. 31:15. and it is written “Here I am causing it to rain down.”¹⁷Ex 16:4. And you already knew that this was material support that occurred at night, for this is to what ‘She rises while is still night’ is referring. And thus the manna used to come down during the third watch of the night, when the Israelites were sleeping in their beds in the desert. And on the next day they would get up early in the morning and find their sustenance ready for them. This is the meaning of what is written: “So they gathered it every morning.”¹⁸Ex 16:21. And thus you will find in First Temple that the rains used to fall on Wednesday and Shabbat nights, and on the next day they would get up early in the morning to do their work, without wasting any time. And so you also find with King Hezekiah, who said, “Master of the World, I myself don’t have the power in me to pursue enemies, or to sing a victory song, but I sleep on my bed, and you do it.” And the Holy One Blessed be He replied to him, “You sleep in your bed while I do it,” as it is said, “That night, an angel of the Lord struck down 185,000 in the Assyrian camp.”¹⁹2 Kings 19:35. This story about Hezekiah is a midrash from Lam. R. 30. It was about him (or this) David spoke when he said, “In vain do you rise up early and stay up late…He provides as much for His loved ones while they sleep.”²⁰Ps 127:2. The meaning of the Scripture is that what the other peoples achieve through hard work, by getting up early and staying up late to eat the bread for which they toil,²¹An allusion to Ps 127:2. R. Bahya hints here that food “served” to Israelites without any toil, that is, good things God prepares for them while they are asleep, is angelic food. As R. Bahya put in his preface, “Our food is not their food. Their [the angelic beings’] food is conceived in their mind, when they see the face of their Maker. Our food is meager bread, water, and tears, gotten by hard work and toil.” It is like the food Adam ate before the Fall.God provides to His loved ones while they sleep! This is the thing the Holy One provides to the one He loves, at the hour when he’s asleep, with no need to bother about it at all. And from now on any reference to “they ate and drank” means nothing other than a reference to “real eating,” or to eating the manna that was the offspring of the Upper Light – which is “real eating.”

It is well known that the majority of the children of Adam have sleeping hearts and theyslumber; they eat with the blood and they spill blood themselves.³¹This whole paragraph, which in Hebrew is all rhymed prose, is a remarkable pastiche of Biblical allusions; nearly every phrase has a Biblical source. See Chavel, who lists as sources Is 11:7; Hos 4:18; Prov 23:30; Ez 48:20; Prov 16:28; Nah 2:5; and Ps 37:4. There are others, including Prov 15:17 (see next note). Like an ox eats straw they eat their bread, and their souls are wasted and devastated, drunk from the wine of lust and not of the wine of intellect; their drink turns on them.³²Hos 4:18. In their quest for more intense stimulation of their senses, their souls are far from the way of truth. There are some, witless and ignorant, or capricious, who enjoy without blessing or neglect blessings. There are some fools who spit the good of the world into their vessels; if they drink from their bowl, they will forget the point of their eating at their tables, and the light of their calm will flash away like lightning. But unique is the one who fears and delights in the Lord even over a dinner of vegetables.³³An allusion to Prov 15:17: “Better a meal of vegetables where there is love, than a fattened bull where there is hate;” and Midrash Mishlei 15:1 (on it), which R. Bahya quotes and discusses at length in his commentary on the Torah (Be’ur, 2:376-7). The midrash’s point is to teach derekh eretz – “good manners.” Even a poor host, who invokes the blessings of God, can make his “meal of vegetables” more palatable to his guest, than a rich host who says the wrong thing, though serving his guest a sumptuous meal. It is worth quoting the whole midrash:
“BETTER A MEAL OF VEGETABLES WHERE THERE IS LOVE, THAN A FATTENED BULL WHERE THERE IS HATE.” (Prov. 15:17) R. Levi said, “About whom did Solomon say this verse? About two men who met him after he had lost his kingdom and was wandering from door to door looking for a job. Two men met him, who recognized him. One of them came up, prostrated himself before him, and said to him, “My lord the king, if it pleases you, take a meal with me today.” Immediately he went with him. He had him go up to the best seat, slaughtered a bull, had many delicacies brought to him, and began to recite to him all the things having to do with his kingdom. He said to him, “Remember how you did such and such a thing on such and such a day when you were king.” But as soon as he reminded him of the days of his kingdom, he began to cry and moan. And so it was for the whole meal until he got up and left having cried himself out. The next day, his host’s companion met him. He began to prostrate himself before him, and said to him, “My lord the king, if it pleases you, take a meal with me today.” He said to him, “Perhaps you seek to do for me as your friend did yesterday?” He said, “My lord, the king, I am a poor man, but if it pleases you, take a meal with me today of the little bit of vegetables I have.” At that very moment he went to his house. The man washed his hands and feet, brought him a little bit of vegetables, and began to console him. He said to him, “My Lord the king, the Holy One Blessed Be He surely swore to your father that the monarchy will never cease from your line, as it is said, “The Lord swore to David a firm oath the He will not renounce, ‘One of your own issue I will set upon your throne’” (Ps. 132:11). It’s just the way of the Holy One Blessed Be He to rebuke and then repent from rebuking, as it said, “For whom the Lord loves, He rebukes, as a father the son he favors.” (Prov. 3:12). But He will restore your kingdom to you.
R. Hiyya said…when Solomon got his kingdom back, he wrote in his wisdom, “’BETTER A MEAL OF VEGETABLES WHERE THERE IS LOVE’ which I ate at the poor man’s home, ‘THAN A FATTENED BULL WHERE THERE IS HATE’ which the rich man who reminded me of my sorrow fed me.”

Anger is also a very evil trait, and it should be avoided it at all costs. You should train yourself not to become angry even if you have good reason to be angry. And when it is necessary to impress your authority on your children and your household, you may pretend to be angry in order to admonish them, while retaining your composure inwardly. [The Talmud relates] "Eliyahu said to Rabbi Yehudah, the brother of Rav Salla, the Pious: "Do not become angry, and you will not sin," (do not become angry, because anger will induce you to sin), "Do not become intoxicated, and you will not sin."⁷Berachos 29b. Our Rabbis of blessed memory said furthermore,⁸Rambam, Hilchos Dei’os 2. "If anyone becomes angry it is considered as though he worships idols, and the torments of Gehinnom will be inflicted on him as it is written, "Therefore, remove anger from your heart and put away evil from your body."⁹Ecclesiastes 11:10. The word "evil" connotes Gehinnom as it is written: "Indeed, even the wicked for the day of evil."¹⁰Proverbs 16:4. The life of angry men is no life. Therefore, [our Sages] ordained that a man should distance himself from anger to the point that he can conduct himself with utter disregard even for things that evoke [justifiable] anger. This is the proper path [to follow] and it is the way of the righteous, [as stated in the Talmud]¹¹Yoma 23a. "They suffer insults but do not insult, they listen to abuse heaped on them but do not answer, they are motivated by love in whatever they do, and they rejoice [even when] suffering pain." Concerning them, the Biblical verse says: "But those who love Him are as the sun when it comes out in its might."¹²Judges 5:31.

And I have further heard a reason about the prohibition of leaven and honey, because leaven raises itself and honey likewise brings up much foam. And therefore they were distanced [from us] to hint that 'an abomination to the Lord is every haughty person.' And I saw further in the commentary of Ramban, may his memory be blessed, who wrote (Ramban on Leviticus 2:11) and this is his language: "And since the sacrifices are for the will of the glorious God, they should not come from things that have a strong hand to change the nature [of things]; and so [too], they should not come from things that are completely sweet like honey, but rather from [things that are] mixtures - as they, may their memory be blessed, said (Bereishit Rabbah 12:15) about the creation of the world, 'He combined the trait of mercy with the trait of kindness and created it.'" To here [are his words].

From the laws of the commandment is that which they said (Makkot 5a) that the matter of refutation is upon the witnesses themselves, as we have said - for example that they say to them, "You were with us in place x." But with the matter of contradiction, we do not believe these over those; and the testimony of all of them is nullified. And what is the content of contradiction? For example, that they testify about the testimony itself: that the first group says, "Thing x happened," and the latter says, "It did not happen," or it comes by implication of their words that it did not. And [also] that which they, may their memory be blessed, said (Makkot 3b) that colluding witnesses are not killed, nor do they pay money nor are they lashed until they are both refuted. And [also] that which they, may their memory be blessed, said (Makkot 3b) that colluding witnesses do not need warning, but rather once they are refuted, they are judged; and that witnesses that were first contradicted and, afterwards, refuted - behold these are also judged; as they, may their memory be blessed, said (Bava Kamma 3b), "Contradiction is the beginning of refutation." And [also] that which they, may their memory be blessed, said (Ketuvot 20a), that we only refute witnesses in front of them, but we contradict witnesses [also] not in front of them. And if they extracted money with their testimony, the court returns the money to its owner, and the witnesses pay according to the amount of money that they thought to make him lose. But with capital cases, it is not like this: As if one is killed according to them and they are refuted afterwards, they are not killed - as so does it come in the received tradition (Makkot 5a), "[If] they did not kill, they are killed, if they killed, they are not killed." And there is somewhat of a reason to give about the matter: [It is] because 'God is present in the congregation of judges.' And were it not that the convicted was guilty because of his [other] evil deeds, the judicial procedure would not have been concluded against him. But rather he was fit for this [punishment], and the judgement against this evildoer was orchestrated from the Heavens. And about similar to this is it stated (Proverbs 15:4), "even an evildoer for an evil day." And since the matter is clarified to our eyes that this man was to die, the Torah did not want that we should kill the witnesses over him. And the analogy about this is one that kills a treifah (someone who is deathly ill) is not killed over him. [And] this one is like that - since we knew in the way that we said that he is guilty in the Heavenly court, [it is considered as if] he had no blood. And the rest of the details of the commandment are elucidated in Tractate Makkot (Chapter 1).

4. On Shabbos before a fast, a Community Representative (Shaliach Tzibur) announces the fast except for Tisha B'av, Yom Kippur, and the Fast of Purim (Taanis Esther). The remainder is forces (אכ"ף - Aleph - tisHA bav Kof - yom KIppur Geh - Purim) on him his mouth. (see Proverbs 16:26) Parentheses the custom of Ashkenazim is not to announce even one of them (of the fasts).